'Allamah Anwar Shah Kashmiri (d.1933) was one of the most distinguished Islamic scholars of the Indo-Pak Subcontinent. He was recognised as an authority on 'Ilm al-Hadith (the science of Hadith). His works on Hadith won him the title of Shaykh al- Hadith (an expert in the field of Hadith) and was also acclaimed as a Muhaddith (scholar of Hadith). Although 'Allamah Anwar Shah Kashmiri's speciality was primarily in the field of the science of Hadith, he was equally competent to teach and write in other relevant Islamic sciences such as, al-Fiqh (Islamic Jurisprudence) and 'Ulum al-Qur'an (Qur'anic Sciences), etc. His research and findings sometimes led to him engaging into intense intellectual debates with other Muslim scholars in various parts of India. He had a passion for Hadith and he spent all his life teaching the Sihah Sittah (The Six Authentic Collections of Hadith). Students used to flock to the institutions where he taught and it was considered an honour and privilege to study under him. 'Allamah Anwar Shah Kashmiri's contribution in the field of Hadith benefited and continue to benefit scholars and students alike to this day. To date no systematic study on the life and works of 'Allamah Anwar Shah Kashmiri has as yet been accomplished in the English language. Biographies on him exist in the Urdu language and they are mostly of a popular nature and have generally not discussed in detail his academic uniqueness and peculiarities. Thus, the objectives of this study will be to: 1. Discuss the evolution of the Islamic institutions of Islamic learning in India and what impact it had in moulding and shaping the intellectual pursuit of 'Allamah Anwar Shah Kashmiri. 2. Analyze his literary works and assess his contributions in the field of the science of Hadith and Hadith literature. 3. Examine his unique position and individual stance on matters pertaining to Tafsir al-Qur'an (Qur'anic Exegesis), 'Ilm al-Hadith (the Science of Hadith) and some Fiqhi (legal) issues. / Thesis (Ph.D.)-University of Durban-Westville, 2001.

No abstract available. / Thesis (M.A.)-University of Durban Westville, 1999.

This dissertation, "Muslim Women's contribution to the reconstruction of the South African Society through entrepreneurial and religious efforts", is to place on the South African agenda an understanding and appreciation of unsung heroines. Changes at grassroots level by a marginalised group always have profound impact on society. What is it to be a woman, committed to a way of life, engaged in transmitting a set of values related thereto, empowering other women and living as a minority in a patriarchal society that is undergoing rapid socio-political transformation and being an integral part of it? As Muslim women, the ummah (Muslim community) is directed by male interpretations of the Islamic text. What are women's responses to a worldview imposed on them? All these are different challenges, each in itself a marginalized component. The aim is to identify Muslim women and their contribution through da'wah to the reconstruction of the South African society within these challenges. The research participants are not Islamic scholars; their methodologies are not traditional and narrow but embedded in the humanistic ideals and ethics of the Qur'an and the authentic Sunnah. Their da'wah work includes instilling self worth, spiritual and family values, socio-economic intervention and economic empowerment. Their contributions have been significant and profound in a nascent democracy. To get a "glimpse" into their lives and arduous activities it was necessary to hear their voices; to let them speak. Qualitative research methodology through narratives and life history in context was used. Allah did not create one voice for humankind but many voices for one humankind and through diversity expects people to exercise their freedom to live in unity. One can see, feel and verify this as it resonates through the work of each daiyah. / Thesis (Ph.D.)-University of KwaZulu-Natal, 2006.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1991.

This thesis deals with (1) the idea of pluralism in the Qur'an---that humanity's diverse communities are to co-exist and co-operate, and that no single group has a monopoly on 'salvation'; and (2) the practice of pluralism in the Prophet's Medina, wherein different religious groups were part of the ummah, 'community of believers'. This thesis will contend that pluralism is central to the Qur'an's vision for society as cooperative and inclusive, as exemplified in such verses as 2:62, 49:13, and 5:48. The Qur'anic doctrine of pluralism---buttressed by the notion of the commonality of humanity---influenced the Prophet's public policy, especially his actions and relations with other communities. This is seen especially in the 'Constitution of Medina', through which the Prophet aimed to establish a unified 'community of believers' (ummah) that included different religious groups, like Muslims and Jews.

No description available.

No description available.

This thesis is about the life and thought of the scholar Muhammad b. ʻAli al-Shawkānī (d. 1250/1834) and his continuing influence on Yemeni law and society. It is argued here that in order to better understand Shawkānī one must look at the history of the Qāsimī imāmate he served. In the 17th century the imāms lived up to the ideal posited by Hādawī-Zaydī law. They were learned men and able military commanders in their own right and authority was largely based on charisma. In the 18th and 19th century in contrast, the imāms lacked the qualities evident in their predecessors and behaved more like kings. Rule became dynastic and took on patrimonial forms. A further development during the 18th century was the increasing influence of Sunnī Traditionist views among Zaydī-born scholars in northern Yemeni highlands. With the imāms now offering their support to Sunna-oriented scholars, the Hādawīs increasingly become marginalised. These changes were also accompanied by considerable territorial losses by the imāmate and a decline in its revenues generated from the coffee trade. The alliance between the imāms and the Sunna-oriented scholars became most evident when Shawkānī was appointed chief judge (qāḍī al-quḍāt) of the imāmate. It will be argued that his views on law and reform posited an alternative vision of order and righteousness to that espoused by Hādawīs. His teachings implied that he, in his capacity as mujtahid muṭlaq, was to be the ultimate legal authority to which others must defer. Moreover, his views on the institution of the imāmate refuted the conditions set by Hādawī law and legitimized the rule of the imāms he served. The imām, according to him, need not be a mujtahid and rebellion against him (even if he were unjust) was absolutely forbidden. With the support of the imāms, Shawkānī was able to implement his views. His influence was manifested in his ability to appoint his students to administrative posts throughout the realm. All of this engendered a reaction from the more traditional Zaydī scholars and several clashes, both scholarly and in the form of popular riots, ensued. After his death Shawkānī's views were carried on by his students who continued to teach his works and the Sunnī ḥadīth collections until modern times. The 20th century Ḥāmīd al-Dīn imāms were interested in publishing Shawkānī's works in order to show the wider Muslim world the convergence between Zaydism and Sunnism. After the 1962 revolution republican intellectuals further focused great attention on Shawkānī in order to undermine the legitimacy of the imīmic regime and for nationalist ends. By making appeal to his views they have tried to mould Yemeni religious identity away from the Zaydī legacy of the past.

No description available.

No description available.